جستجوی مقالات مرتبط با کلیدواژه "secular" در نشریات گروه "فلسفه و کلام"

One of the most important matters in epistemology is the orientation and identity of sciences. Being religious or non-religious deals with this matter as well. This is true for all sciences, from philosophy, which is the most abstractive one, to functional and concrete sciences. This is also true regarding humanities, which can be attributed to religious or secular sciences and can have religious or secular identity as well. There are different factors (cognitive and non-cognitive) that give identity to these sciences including theoretical bases and foundations. One of the most important theoretical bases is the base of religious studies. Our view on religion’s identity, its range and goals, its origin and etc. have a great role in having a religious or secular humanities. The bases of religious studies is the result of philosophical religious studies or philosophy of religion. Philosophy of religion has a role, directly or indirectly, in having religious or secular humanities. This is completely visible regarding modern humanities and the present philosophy of religion. One of the conclusions of this article is this principle: philosophy of religion has orientation and it has a role in giving identity to humanities. Therefore posing the idea of orientation of sciences especially philosophy of religion, this article shows the role of this orientation in religious or secular identity of humanities, using a philosophical-analytic method.

Bijan Abdolkarimi is one of the most progressive contemporary philosophers in Iran. He has attempted to invent a genre that could enable him to address the public and the academic circles. In this article, it has been argued that Abdolkarimi has conceptualized the question of religion in relation to the secular issue in a sense that one cannot see any distinction between this concept and 'Urf'. This lack of distinction seems to be related to his inability to view 'Urf' as a non-Catholic concept and by disregarding the meaning-domain of Urf, he has fallen prey into the traps of catholicization of knowledge which seems to be very influential in the context of the Shiite thought. But the question is how could Abdolkarimi deliver himself from such a dilemma? First of all, he should make a categorical distinction between the domain of Urf and the filed of Secular and secondly he should not conceptualize the meaning domains of Urf in terms of Christianity which led him to divide the theological categories into sacred and secular while in the Islamic metaphysics the being is distinguished in terms of 'Ghayb' and 'Shahadat'. I shall dwell upon these and other apsects of Abdolkarimi's project.

Peace  is one of the innate and lost needs of human beings in today’s world. A mental state with comfort and stability, where there is no anxiety, worry, anger, pain and the like. Using an analytical-comparative method, this paper seeks to study the peace in Islamic spirituality and secular spirituality. The findings show that, secular spiritualties, with their materialistic worldview, have claimed to meet human needs, but their teachings have nothing to do with their claims. The religion of Islam, on the contrary, as a comprehensive and complete religion and in accordance with the nature of human beings, considers human needs in line with the ultimate goal, which is nearness to God. Therefore, Islamic spirituality, based on the verses of the Holy Qur’an and the narrations of the Ahl al-Bayt (as), has explained the elements and factors of tranquility in line with the ultimate goal for man.

The problem of evil is considered as one of the fundamental problems in the systems of theology and in Islamic philosophy in particular. The problem of evil sometimes proposed as the evidence to reject the God and at other times as incompatible issue with some of the attributes of God such as justice, benevolence, omnipotence. Most of the philosophers and rhetoricians have endeavored to find a solution to the different aspects of evil. One of the approaches is the ontological analysis in which the evil is perceived as either general non-existential issue of lack of essence or lack of perfection of essence (Evil Nihilism view). Among scholars, there are many advocates and oppositions towards this view. Sadr al-Motaahelin has proposed two positions towards the view. In early philosophical works, in especially the book “Asfar”, he defended the views of evil nihilism and regarded it as discursive and has benefited from analyzing and answering to the some of the philosophical and rhetorical issues such as the relation of evil problem with the attributes of God, perfect system, fate and fortune, and perceptual evil. From the interpretation of the book “Usul-e-Kafi” which is the latest writings of Sadra, it is concluded that he has deviated from his theory. Explaining,, and oppositions towards this view are the findings of the present paper.

According to the transcendent philosophy, man`s spirit habits origin in the body, the spirit is joined to the body and the body is lower to the rank than the spirit. The physical body- that is one of the ranks of man`s degree of existence- and material world- that embraces man`s existence- have prepared the grounds for the corporeality and materiality of man`s existence. Therefore; unless human develops his capacities in line with theoretical intellect and experimental intellect by working hard and holding on to the divine religion. His or her pursuit of perfection will end in the stage of sensation and imagination. According to Mulla Sadra only a few people will reach the stage of intellectual revolution. Sensation and imagination are the standpoint of most people`s perfection. Using an analytical-descriptive method and an ontological approach, the present paper aims at analyzing the process of greatness or secularism of the human by an ontological approach. Philosophical research works, Quranic verses, Infallibles` narrations, earlier studies and historical experiences show that exalted and heavenly people are in majority and secularists and worldly people are in minority.

Ayatollah Javadi Amoli's theory of production of religious science is one of the considerable attitudes. The main structure of this theory is based on religious knowledge foundations. The abstract of his theory is as follows:A. The science is not secular essentially; faith and disbelief are not contributed in the nature of science; but the scholars are divided into religious and non-religious.B. All sciences, including humanities and basic, are to reveal the secret of act and words of God. This is the very revealing level of science that is the essential requiring of science. The condition of being Islamic is not explanatory but it is preservation condition.C. From the other hand, with the sovereignty of atheistic or Islamic absolute philosophies, the sciences are also modified as being atheistic or Islamic.D. As the whole world is God's creation, and as all understanding powers and all its findings even industry are Divine blessings- because the science is Divine creation- undoubtedly the science is also a religious matter. Although the fundamentals of this theory have ambiguities:1. According to the epistemological fundamentals based on the corresponding disclosure, the attributing sciences as being Islamic, has not determined meaning and dividing science into religious and non-religious is meaningless; and unwantedly it justifies all modern sciences as being Islamic.2. Absolute philosophy is being asked seriously whether it could be Islamic or not; while absolute philosophy is the vessel for Islamization of sciences and the "philosophies of". 3. Finally, it does not have any specific criteria for the science as being Islamic.

One of the questions discussed in scientific circles is: how did Imam Khomeini succeed to challenge secular political thoughts which have governed the West since Middle Age and is still governing in modernity period, introduce the paradigm of theocratic guardianship, and establish it in Iran? The answer to this question is the achievement in strengthening the morale of the followers of Imam Khomeini's school to explain sociopolitical dimensions of manifest religion of Islam according to the method of Imam Khomeini who could contribute to resolving potential doubts. Using an analytical-descriptive and inductive method, the present paper elaborates on Imam Khomeini's theological analysis and rational thought and concludes that Imam Khomeini could introduce the theory of inseparability of Islam and politics and the theory of theocratic guardianship to opponent scholars only by adopting a theological approach to political thoughts, and overthrow dictatorship in Iran and free it from its colonization by establishing an Islamic government.

One of the most important problems of human beings today is the feeling of meaninglessness and fear of absurdity. This paper aims to reveal that, first, Man enjoys a series of inner and epistemological perceptions and is capable of understanding philosophy through the faculty of imagination. Second, it intends to demonstrate that human ontological values are of a beyond-matter nature. Therefore, a human being who has a meaning-seeking and philosophy and knowledge-thirsty essence and follows some values beyond the level of the world of the senses, nature, and matter will never feel absurd and will never suffer from the lack of identity.In this paper, while explaining the components of existence and its quality from the philosophical viewpoints of theist philosophers such as Tillich and Mulla Sadra, the writer deals with the philosophical structures of these two philosophers and the similarities and differences between them. He also takes it into consideration that in the philosophical systems of these two thinkers, meaning accompanies existence, so secularism and meaninglessness appear when meaning is separated from existence. The writer also takes divine and ontological principles into account when analyzing meaningfulness in the philosophical structures of these two philosophers and, at the end, provides some suggestions for further research.

Different approaches have been taken to prove secularism among which are those of sociological, psychological and political. Even some have tried to base it upon religious teachings and some other, criticizing aforementioned approaches, have also sought to base it on philosophy. Adel Zaher, an outstanding deputy of the last approach, has known ethics independent of religion, the religion based on reason and the reason prior to narration. For him, these can be counted among the reasons for secularism. In this paper the first, namely the independence of ethics from religion, has been studied. The nature of secularism, its relation to religion, various secular tendencies and its historical development have been described in first part of the paper. In the second, it has been shown that how this independency has led to secularism and then the claim has been studied in the fields of definitions, logical justification of the statements and their discovery. Meanwhile, the possibility or necessity of practical statements in general and ethical ones in particular has been studied. Furthermore, Adel Zaher and Hume’s view on which ought to cannot be inducted from is has been argued against and so has been the theory of Divine command given to prove dependency of ethics on religion and finally the correct view has been introduced.